Yellville Jewish Women
Most, however, are political newcomers, including Gwendolynn Combs, the organizer of last year's women's march. It is the worst of times, for people who see such things as women's autonomy, public education, fair taxation, clean air and water, scientific research and policies not guided by antipathy for the "other" — the brown, the black, the gay, the Muslim — as our moral touchstones, the definition of what it means to be an American. A record number of women are running this year for state legislative positions, and three are seeking seats in Congress. Mullinax has seen passions rise and fall: Inwhen women gathered at the legislature to fight bills to end women's right to abortion, and inwhen people — then considered a big crowd — turned out in the cold and the wet for the Stop the War on Women rally at the Capitol. Two more have run before and are trying again: Melissa Fults, who this year is seeking the state Senate District 33 seat, and Susan Inman, the retired former Pulaski County Election Commissioner, who is running for Secretary of State she calls herself the "matriarch" of women candidates. They're rapists and some, I assume, are good people As the Times goes to press, 15 women who have never sought political office have announced bids. Women have led the charge against regressive politics, heading up grass-roots lobbying groups such as Indivisible; starting new progressive organizations at city, county and statewide levels; forming political action committees; holding candidacy trainings. In Little Rock, an estimated 7, men, women and children turned out on that crisp, brilliantly sunny day to march down Capitol Avenue, the protest here also a record-setting demonstration, provoked by the insult of Trump's election to women, minorities, the poor, the marginalized, the environment, to civil rights. We all know of the great contributions to Jewish continuity made by Torah scholars over the ages. The vast reservoir of commentaries and halachic works added to the canon of Jewish literature over the past 2, years is astonishing in its scope and breadth, particularly against the backdrop of Jewish suffering and persecution. But while men tended to study in the great yeshivah centers, women were often weaving Torah values and ideals into the fabric of their homes. Note, for example, the following incident related by the Talmud Gittin 57b:. Four hundred Judean youths were enslaved by the Romans for immoral uses and transported by ship to their destination. The young men onboard deliberated whether those who drown themselves will attain the World to Come and merit resurrection. They concluded in the affirmative, based on Proverbs: The girls, upon hearing this, did not linger. They threw themselves into the waters below. Upon witnessing this, the young men said:
Baker, the youngest of three girls, said her family moved a lot when she was growing up — Melbourne, Salem, Yellville, Bentonville, Harrison, Conway.
Historically speaking, women in the talmudic period likely did cover their hair, as is attested in several anecdotes in rabbinic literature. What is the basis for this Jewish practice, and what are some of the legal and social reasons for its variations? While only a few traditional rabbis have reinterpreted the law of hair covering, throughout the generations women have acted on their own initiative. The Mishnah in Ketuboth 7: This categorization suggests that hair covering is not an absolute obligation originating from Moses at Sinai, but rather is a standard of modesty that was defined by the Jewish community. Many women only don the traditional covering when entering or praying in a synagogue, and still others have rejected hair covering altogether. In some of these communities the custom is for women to wear an additional covering over their wig, to ensure that no one mistakes it for natural hair. These rulings take head covering out of the realm of female sexual modesty, and instead define it as a ritual practice — for men and women alike — that signifies respect and awareness of God above. Despite rabbinic opinions to the contrary, these women thought of hair covering as a matter of custom and culture.
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